SECTION II. CHURCH COMMUNION. 66 UNION among our people is a matter of main concern. Who does not see the propriety of numbering schisms among the works of the flesh ?* of "marking those which cause divisions, and avoiding them," as serving not the Lord Jesus Christ, but their own" selves; seeking a name and party for themselves, instead of "forbearing one another in love," to win souls to Christ. Let the nature of schism be clearly explained --as a separation from a Christian Church, not necessary for salvation; and a rent in the body of Christ, without any evident increase of opportunities for the service of God-Let its guilt be strongly exposed-as opposed to the spirit of the Gospel, injurious to the best interests of the church, and encouraging the selfish principles of our corrupt hearts. The study of 1 Cor. xii. gives the Seriptural view of the subject— marking the fixed office of every member of the body, and their mutual connexion and dependence-each of us, therefore, as members of the body of the Church, being no more independent of each other, than we are of Christ. The subsequent chapter marks "the more excellent way" of "the bond of perfectness." The connexion of the two chapters would lead us to combine decision in fundamentals, with forbearance in non-essentials; and thus, in the spirit of Christian stedfastness would be consummated that Church union, which is a grand subject of our Lord's intercession, and a chief means of conviction to the world.‡ * Gal. v. 20, with 1 Cor. iii. 1—3. † Rom. xvi. 17, 18. See John xvii. 21. The inculcation of practical religion in its evidence of meekness, humility, self-denial, and love, will silently operate, if not in active opposition, yet in impeding the progress of the evil. Skilful, tender, and seasonble consolation will be administered,—“ making increase of the body to the edifying of itself in love." Popular expositions of our services may be suggested-'not with a view to extol them immoderately, much less to provide wrath against those who dissent from us, but mildly to answer unjust imputations upon our Liturgy, and chiefly to show the meaning, the reasons, the uses of each part, that the congregation may, as the Apostle expresses it, "pray with the understanding." The unmeaning cry-"The temple of the Lord are we,"t-excites the ridicule of enemies, without bringing conviction to our friends; but illustration of the spiritual character, ordinances, and worship of the establishment, furnishes a sound and charitable warrant for enforcing a steady adherance to her communion. With regard also to the mode of administration, we cannot be too strongly impressed with the immense importance of a solemn, intelligent, devotional reading of our Liturgical services; of devoting to all the interests of our mind, and throwing into them all the exercise of our hearts. When we do justice to them, and enter into their spirit, the form ceases to be mere form, being enlivened by the spirit of prayer and heavenly unction.‡ *Secker's Charges, pp. 293, 294. For most exquisite specimens of this exposition-see Life of George Herbert. † Jer. vii. 4. Some admirable remarks from Bishops Spratt and Bull on this subject, may be found in the Clergyman's Instructor, pp. 246, 309. Frequent communion at the Lord's table tends much to unite our people together in the constant remembrance, that they, "being many, are one body and one bread, and partakers of that one bread,"* and therefore are bound to each other by the most endearing engagements.t The full preaching of the Gospel is however the grand cementing bond. Feed your people better, and they will not stray'-was the reply of a Non-conformist to a neighbouring Minister, who complained that he had drawn away his people. And though the enemy is too successful, even in the most Scriptural churches, in "beguiling unstable souls from the simplicity that is in Christ," yet the standard of the Gospel is a wall of defence against any material injury. We need not scruple to say of candid and orthodox dissenters in our parishes-" Give them of the fruit * 1 Cor. x. 17. This is especially the case, when sacramental meetings are connected with this holy ordinance; and more particularly when their design is enlarged (as in intelligent Christian congregations, it well may be) to embrace the main objects of church communion -in uniting in prayer for our personal progress in the Christian life-for our families, unconverted friends, or Christian friends in affliction--for our congregations, in their different states of ignorance, indifference, or of awakening interest, and consistent profession and enjoyment of the gospel—for our immediate neighbourhoods-for the general spread of the kingdom of Christ throughout the world-and for a holy and joyful anticipation of his second coming. Prayer is the embodying of Christian love in the most spiritual, enlivening, and practical operations, and therefore meetings of this character and in this spirit must have a most important influence in strengthening the bonds of unity and communion in Christian churches. Eloquence may dazzle, and argument may compel the homage of its intellectual admirers; but it is only, if armed with the panoply of scriptural truth, that there will gather and adhere to the preacher a people, who hunger for the bread of life, and make a business of their eternity. To fill the church well, we must fill the pulpit well. Chalmers's Sermons at St. John's Church, Glasgow. p. 392. of their hands, and let their own works praise them in the gates."* But combined with hearty good-will to them, we should still recommend to our people a strict adherence to our own pale, and a diligent and thankful improvement of its privileges. Some indeed are indifferent whom they follow, and, as a proof of their expansive love they would follow all. But this was not the rule of Christ, or of his Apostles ; nor is it recommended by the experience of its own disciples, who are usually found at the extreme point from Christian stedfastness, and more distinguishable by itching ears, than by teachable hearts; with zeal enough to drive them forward, but with no judgment to direct their course. Yet should not the rise and progress of the evil be with us a matter of self-inquiry? Baxter exclaims- O that the Ministry had been more guiltless of those errors and schisms that they talk against ! But it is easier to chide a sectary in the pulpit, and to subscribe a testimony against them, than to play the skilful physician for their cure, and do the tenth part of the duty that lieth upon us, to prevent and heal such calamitous distempers.'§ The tares were sown, "while men slept."|| And we might ask for our own * Prov. xxxi. 31. Some admirable views on this subject may be found in Burnet's Preface to Pastoral Care. 'Recollect that it is possible to defend your own fort without storming another's battery. Maintain by scriptural argument your own principles and practices with modest confidence--but rail not; insinuate no reflection on your opponents-name them not, unless with respect. Such was the wise advice of a Dissenting Minister of an eminently Christian spirit to his pupil. Jay's Life of Winter. See Mark ix. 38-40. Our Lord would not have his disciples forbid the man, but he did not imply that they should leave their own Master and follow him. "Order," combined with "steadfastness," formed the beauty of the Colossian church, and the ground of the apostle's joy on their account. Col. ii. 5. § Reformed Pastor. Matt. xiii. 25. conviction, whether these victims of delusion had been invited, encouraged and cherished with parental confidence; and, while we were jealous of our Ministerial prerogative, whether we laid ourselves out to conciliate their affections, and to condescend to their infirmities. Some, indeed, after all, in the heat of their zeal, and the infancy of their understanding, "will turn away their ears from the truth, and be turned unto fables."* Concession to their conceits would bring woeful confusion among us. The most forward would become the governors of the church. One step yielded for peace would constrain us to advance, to the grievous discredit of our Ministry, the wounding of our conscience, and the dishonour of our Master's name. Baxter remarks-'A sinful humouring of rash professors is as great a temptation to godly Ministers, as a sinful compliance with the great ones of the world.'† Redoubled diligence in the spirit of simplicity and love is the Scriptural rule for these trying circumstances. But apart from this factious and sectarian spirit, there is often a want of that mutual society, help and comfort, that Christians ought to have of each other, as members of one body, and which would promote the general interests of the Church, as well as a more lively, vigorous, and established enjoyment of Christian privileges. Each, in this spirit, would impart to the other the support of brotherly help, counsel, and prayer; "looking not every man on his own things, but every man also on the things of others;" "bearing one another's burdens ;"" the strong" especially * 2 Tim. iv. 4. Cure of Church Divisions. Some valuable remarks will be found on this subject in Cecil's Life of Cadogan. Union of spirit was the apostle's great desire for the establishment of the church of Colosse. Col. ii. 1, 2. |